سفه

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Form 1سَفِهَ8 senses · 1 main

muḍāriʿـَيَفْعَلُ·ـُيَفْعُلُmaṣdarسَفَهٌ

Core sense — he was, or became, lightwitted, unwise, or foolishgenerated

1.1

maṣdar سَفَهٌ, سَفَاهَةٌ, and سَفَاهٌ. The MA gives all three maṣdars for the first verb, and so does the TA when that verb is transitive; but properly the first belongs to the first verb, and the second and the third to the second verb.

He (a man) was, or became, such as is called سَفِيه: that is, he was, or became, unwise, witless, lacking wisdom or understanding, or rather lightwitted.

1.1.1he was lightwitted in himself, or in his mind—سَفِهَ نَفْسَةُ

An instance of this phrase occurs in the Kur 2:124. Similar to it are غَبِنَ رَأْيَهُ, بَطِرَ عَيْشَهُ, أَلِمَ بَطْنَهُ, وَفِقَ أَمْرَهُ, and رَشِدَ أَمْرَهُ.

It was originally سَفِهَتْ نَفْسُ زَيْدٍ [or rather سَفِهَتْ نَفْسُهُ, i. e. himself, or his mind, was, or became, lightwitted, &c.]; but when the dependence of the verb was transferred from the نفس to the man, what followed the verb was put in the accusative as its object, because the phrase became identical in meaning with سَفَّهَ نَفْسَهُ [he made himself, or his mind, lightwitted, &c.]. So say the Basrees and Ks, and they allow this accusative to come before the verb, just as one may say غُلَامَهُ ضَرَب زَيْدٌ.

According to the K the verb thus used has three forms: one says سَفِهَ نَفْسَهُ, رَأْيَهُ, حِلْمَهُ, سَفُهَ, and سَفَهَ, meaning حَمَلَهُ عَلَىالسَّفَهِ [which is virtually the same as سَفَّهَهُ, i. e. he made himself, or his mind, lightwitted, or unwise, &c., and in the same way his judgment, or opinion, and he turned his gravity, or forbearance, into levity, or hastiness].

Or he attributed سَفَه [lightwittedness, &c., to himself, or his mind, and to his judgment, or opinion]. Or he destroyed it, which agrees with the meaning AO assigns to سَفِهَ نَفْسَهُ. Or it means he held himself in mean, or light, estimation, and made himself low, base, or contemptible.

But Lh says that سَفِهَ نَفْسَهُ with kesr [to the ف], maṣdar سَفَهٌ, سَفَاهَةٌ, and سَفَاهٌ, means حَمَلَهُ عَلَى السَّفَهِ [or حَمَلَهَا], and is the approved form, and that some say سَفُهَ, which is rare.

According to J and others, when they say سفه نَفْسَهُ and رَأْيَهُ they say it only with kesr [to the ف], because فَعُلَ is not transitive; so the three forms of the verb given in the K need looking into.

According to Fr, when the dependence of the verb in the phrase سَفِهَ نَفْسَهُ was transferred from the نفس to its possessor, what followed the verb became a specifying word, showing that the سَفَه [the lightwittedness, &c.] was in it. By rule it should be سَفِهَ زَيْدٌ نَفْسًا, since a specifying word should be indefinite; but it was left as a prefixed noun and put in the accusative in the manner of an indefinite noun, being likened to one. On his view, then, the meaning is: he was, or became, lightwitted as to his mind. He does not allow this accusative to come before the verb, however, because a specifying word may not precede.

Similar to this is the phrase ضِقْتُ بِهِ ذَرْعًا and طِبْتُ بِهِ نَفْسًا, meaning ضَاقَ ذَرْعِىبِهِ and طَابَتْ نَفْسِى بِهِ. But this saying of Fr is rejected by the grammarians, who say that specifying words are indefinite and that definite nouns may not be used as indefinite.

Some grammarians say that إِلَّامَنْ سَفِهَ نَفْسَهُ in the Kur 2:124 means الّا من سَفِهَ فِىنَفْسِهِ [but he who is lightwitted, &c., in his mind], that is, who becomes سَفِيه, the preposition فى being suppressed and the noun therefore put in the accusative by the general rule.

Zj holds that the preferable view is that it means إِلَّا مَنْ جَهِلَ نَفْسَهُ, that is, but he who is ignorant, or silly, or foolish, or unreflecting in his mind.

In the same way سَفِهَ رَأْيَهُ means جَهِلَهُ [he was ignorant, &c., in his judgment, or opinion], and his judgment, or opinion, was unsound and without rectitude.

سَفِهَ نَفْسَهُ also means he lost himself, or his own soul.

سَفِهَ الحَقَّ is likewise explained as meaning سَفَّهَ الحَقَّ [he made the truth, or right, to be foolishness, or the like]. Yoo held each to be a variant of the other, and the measure of the first verb to be intensive; and on this explanation one may say سَفِهْتُ زَيْدًا, meaning سَفَّهْتُ زَيْدًا [I pronounced Zeyd lightwitted, &c.]. Or the meaning is جَهِلَ الحَقَّ [he ignored the truth, or right], and he did not see it to be the truth, or right; or he regarded the truth, or right, as foolishness, or ignorance. See the article غمط.

See also form 2.

Qur’ān 2:130 approximate — somewhere between 2:128 and 2:143 Lane cites “Kur ii. 124”

Lane cites “Bd in ii. 124” — a commentary, not the verse; no modern number is given

Qur’ān 2:130 the verse Lane’s citation points to, and it uses this root

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِـۧمَ إِلَّا مَن سَفِهَ نَفْسَهُۥ ۚ وَلَقَدِ ٱصْطَفَيْنَـٰهُ فِى ٱلدُّنْيَا ۖ وَإِنَّهُۥ فِى ٱلْـَٔاخِرَةِ لَمِنَ ٱلصَّـٰلِحِينَ

And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: And he will be in the Hereafter in the ranks of the Righteous.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1.2he feigned ignorance to him—سَفِهَ عَلَيْهِ

Equivalent to جَهِلَ; it has this meaning when made transitive by means of عَلَى. سَفُهَ and تسافه are used in the same way.

1.1.3I forgot my share, or portion—سَفِهْتُ نَصِيبِى

The K implies that one says سَفَهْتُ نصيبى as well, but only the first is supported by the TA.

1.1.4he overcame his companion—سَفَهَ صَاحِبَهُ

. The contest is what is termed مُسَافَهَة, the maṣdar of form 3.

One says سَافَهَهُ فَسَفَهَهُ.

1.1.5figurative · مجازthe spear-wound, or the like, gave out blood that came quickly and dried up—سَفِهَتِ الطَّعْنَةُ

. Explained by وَجَفَّ [in the TK وِخف]; so in the A.

1.1.6figurative · مجازhe drank much of the beverage, or wine, without his thirst being satisfied—سَفِهَ الشَّرَابَ

. See also form 3.

he drank the water immoderately—سَفِهَ المَآءَ

1.1.7I was occupied, or busied, or diverted from a thing—سَفِهْتُ

I was occupied, or busied, or diverted from a thing—سَفَهْتُ

Both are explained by شُغِلْتُ. Some copies of the K have شَغَلْتُ, but the right reading is شُغِلْتُ.

Or, according to the copies of the K, تَشَغَّلْتُ, but correctly شَغَلْتُ [i. e. I occupied, or busied, or diverted from a thing].

Qur’ānic occurrences Form 1

2:130

And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: And he will be in the Hereafter in the ranks of the Righteous.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text

, (S, MA, Msb,) aor. سَفَهَ ; (Msb;) and سَفُهَ , [aor. سَفُهَ ;] (S, Msb;) inf. n. سَفَهٌ and سَفَاهَةٌ (S, MA, Msb, K *) and سَفَاهٌ , (S, MA, K, *) [all mentioned in the MA as of the former verb, and so in the TA when that verb is trans., but properly] the first is of the former verb, and the second is of the latter verb, (S, Msb,) and so is the third; (S;) He (a man, S) was, or became, such as is termed سَفِيه ; (S, TA;) [i. e.] he was, or became, unwise, witless, or destitute of wisdom or understanding, or [rather] lightwitted. (MA.) The phrase سَفِهَ نَفْسَةُ , [of which an instance occurs in the Kur ii. 124, and] to which غَبِنَ رَأْيَهُ and بَطِرَ عَيْشَهُ and أَلِمَ بَطْنَهُ and وَفِقَ أَمْرَهُ and رَشِدَ أَمْرَهُ are similar, was originally سَفِهَتْ نَفْسُ زَيْدٍ [or rather سَفِهَتْ نَفْسُهُ i. e. Himself, or his mind, was, or became, lightwitted, &c.]; but when [the dependence of] the verb became transferred [from the نفس ] to the man, what followed the verb was put in the accus. case by being its objective complement, for the phrase became identical in meaning with سَفَّهَ نَفْسَهُ [he made himself, or his mind, lightwitted, &c.]: so say the Basrees and Ks; and it is allowable with them to make this accus. to precede [the verb]; like as it is allowable to say, غُلَامَهُ ضَرَب زَيْدٌ : (S, TA:) accord. to the K, the verb thus used has three forms; (TA;) you say سَفِهَ نَفْسَهُ and رَأْيَهُ , (K, TA,) and حِلْمَهُ , (TA,) and سَفُهَ , and سَفَهَ , meaning حَمَلَهُ عَلَىالسَّفَهِ [which is virtually the same as سَفَّهَهُ i. e. he made himself, or his mind, lightwitted, or unwise, &c., and in like manner his judgment, or opinion, and he made his gravity, or forbearance, or the like, to become levity, or hastiness, &c.]: or he attributed سَفَه [i. e. lightwittedness, &c., to himself, or his mind, and to his judgment, or opinion]: or he destroyed it; (K, TA;) agreeably with the meaning assigned to سَفِهَ نَفْسَهُ by AO: (TA:) or this means he held himself in mean, or light, estimation; (MA, and Ksh and Bd in ii. 124;) and rendered himself low, base, or contemptible: (Bd ibid.:) but Lh says that سَفِهَ نَفْسَهُ , with kesr [to the ف ], inf. n. سَفَهٌ and سَفَاهَةٌ and سَفَاهٌ , means حَمَلَهُ عَلَى السَّفَهِ [or حَمَلَهَا ], and is the approved form, and that some say سَفُهَ , which is rare: and accord. to J and others, (TA,) when they say سفه نَفْسَهُ , and رَأْيَهُ , they do not say it otherwise than with kesr [to the ف ], because فَعُلَ is not trans.: (S, TA:) so that the three forms of the verb mentioned in the K require consideration: (TA:) accord. to Fr, when [the dependence of] the verb in the phrase سَفِهَ نَفْسَهُ became transferred from the نفس to the possessor thereof, what followed the verb became an explicative, to indicate that the سَفَه [or lightwittedness, &c.,] was therein; and by rule it should be سَفِهَ زَيْدٌ نَفْسًا , for the explicative should not be otherwise than indeterminate; but it was left in its state of a prefixed noun, and put in the accus. case in the manner of an indeterminate noun as being likened thereto; [the meaning, therefore, accord. to him, is he was, or became, lightwitted, &c., as to his mind;] it is not allowable, however, in his opinion, to make this accus. to precede [the verb], because the explicative may not precede; and similar to this is the phrase ضِقْتُ بِهِ ذَرْعًا , and طِبْتُ بِهِ نَفْسًا , meaning ضَاقَ ذَرْعِىبِهِ and طَابَتْ نَفْسِى بِهِ : (S, TA:) but this saying [of Fr] is disallowed by the grammarians; for they say that explicatives are indeterminate, and that determinate nouns may not be used as indeterminate: some of the grammarians say that إِلَّامَنْ سَفِهَ نَفْسَهُ in the Kur [ii. 124] means الّا من سَفِهَ فِىنَفْسِهِ [but he who is lightwitted, &c., in his mind], i. e., who becomes سَفِيه ; [the prep.] فى being suppressed [and the noun therefore put in the accus. case agreeably with a general rule]: Zj holds that the approvable saying is, that it means إِلَّا مَنْ جَهِلَ نَفْسَهُ , i. e., but he who is [ignorant or silly or foolish or] unreflecting in his mind: and in like manner, سَفِهَ رَأْيَهُ means جَهِلَهُ [i. e. he was ignorant, &c., in his judgment, or opinion]; and his judgment, or opinion, was unsound, without rectitude: and سَفِهَ نَفْسَهُ signifies also he lost himself, or his own soul. (TA.) سَفِهَ الحَقَّ is likewise expl. as meaning سَفَّهَ الحَقَّ [He made the truth, or right, to be foolishness, or the like]; and Yoo held the one to be a dial. var. of the other, and the measure of the former verb to denote intensiveness; and accord. to this explanation one may say, سَفِهْتُ زَيْدًا meaning سَفَّهْتُ زَيْدًا [I pronounced Zeyd lightwitted, &c.]: or the meaning is جَهِلَ الحَقَّ [he ignored the truth, or right], and he did not see it to be the truth, or right: (TA:) or he regarded the truth, or right, as foolishness, or ignorance. (S and TA in art. غمط .) See also 2. سَفِهَ عَلَيْهِ signifies جَهِلَ [i. e., when thus trans. by means of عَلَى , He feigned ignorance to him]; as also سَفُهَ , (K, TA,) and تسافه . (K.) And سَفِهْتُ نَصِيبِى [and it is implied in the K that one says سَفَهْتُ نصيبى also, but only the former is authorized by the TA,] I forgot my share, or portion. (Th, K, TA.) And سَفَهَ صَاحِبَهُ , aor. سَفُهَ , He overcame his companion in what is termed مُسَافَهَة [inf. n. of 3, q. v.]. (K.) You say, سَافَهَهُ فَسَفَهَهُ . (TA.) سَفِهَتِ الطَّعْنَةُ , (JK, K, TA,) inf. n. سَفَهٌ , (TA,) The spear-wound, or the like, emitted blood which came from it quickly (JK, K, TA) and dried up ( وَجَفَّ [in the TK وِخف ]): (K, TA:) so in the A. (TA.) سَفِهَ الشَّرَابَ , (S, K,) inf. n. سَفَهٌ , (TA,) He drank much of the beverage, or wine, without having his thirst satisfied thereby. (S, K, TA.) See also 3. And سَفِهَ المَآءَ He drank the water immoderately. (TA.) And سَفِهْتُ and سَفَهْتُ signify شُغِلْتُ , (so in the CK,) in [some of] the copies of the K شَغَلْتُ , but the right reading is شُغِلْتُ [i. e. I was occupied, or busied, or diverted from a thing]: or, accord. to the copies of the K, تَشَغَّلْتُ ; but correctly, or شَغَلْتُ [i. e. I occupied, or busied, or diverted from a thing]. (TA.)

Form 2سَفَّهَ2 senses · 1 main

maṣdarتَسْفِيهٌ

Core sense — he pronounced him lightwitted, he made him lightwittedgenerated

2.1

See form 5.

2.1.1he, or it, made him to be, or pronounced him to be, lightwitted, &c.—سِفِهِهُ

equivalent to جَعَلَهُ سَفِيهًا. سَفِهَهُ is used in the same sense, on the authority of Akh and Yoo.

Or he attributed to him what is termed سَفَه [lightwittedness, &c.]; or he told him that he was such as is termed سَفِيه.

ignorance made him light, inconstant, unsteady, irresolute, or fickle—سفّه الجَهْلُ حِلْمَهُ

Synonymous with أَطَاشَهُ and أَخَفَّهُ.

on this sense See also form 1, in three places.

Show Lane's original text

see 5. [Hence,] سِفِهِهُ , inf. n. تَسْفِيهٌ , (S, Msb, K,) signifies جَعَلَهُ سَفِيهًا [i. e. He, or it, made him to be, or he pronounced him to be, lightwitted, &c.]; as also سَفِهَهُ ; (K, TA;) on the authority of Akh and Yoo: (TA:) or he attributed to him what is termed سَفَه [i. e. lightwittedness, &c.]: (S, Msb:) or he said to him that he was such as is termed سَفِيه . Msb.) And سفّه الجَهْلُ حِلْمَهُ Ignorance made him light, inconstant, unsteady, irresolute, or fickle; syn. أَطَاشَهُ and أَخَفَّهُ . (TA.) See also 1, in three places.

Form 3سافههُ4 senses · 1 main

maṣdarمُسَافَهَةٌ

Core sense — he acted foolishly with him; he reviled him; he drank without measuregenerated

3.1

. He acted in a lightwitted, foolish, or ignorant manner with him; he showed lightness, levity, weakness of mind, and a lack of حِلْم [gravity, &c.] with him.

One says سَافَهَهُ فَسَفَهَهُ: see form 1, near the end of the paragraph. Here سافهه may mean as above, or may have the meaning given next.

3.1.1a lightwitted person found no one to revile him, or to exchange revilings with him—يَجِدْ مُسَافِهًا سَفِيهٌ لَمْ

He reviled him; or he reviled him and was reviled by him: synonymous with شَاتَمَهُ. Hence this proverb, mentioned in the S. See also form 5.

3.1.2figurative · مجازhe sat with the wine-jar, or the milk-skin, and drank from it time after time—سافه الدَّنَّ

Or الوَطْبَ. The verb is construed with قَاعَدَ; the thing drunk from is the دنّ [the wine-jar] or the وطب [the milk-skin].

he went beyond bounds with the beverage, or wine, drinking it without measure—سافه الشَّرَابَ

سَفِهَهُ has the same meaning.

I drank the water immoderately, without measure—سَافَهْتُ المَآءَ

on this sense See also form 1, near the end of the paragraph.

3.1.3figurative · مجازthe she-camel kept to the road, or took to it, with a violent pace—سَافَهَتِ النَّاقَةُ الطَّرِيقَ

Or she was light, or agile, in her pace, or going.

Show Lane's original text

, (S, MA, K,) inf. n. مُسَافَهَةٌ , (S, KL,) He acted [in a lightwitted manner,] foolishly, or ignorantly, with him; (MA, KL;) showed lightness, levity, weakness of mind, and lack of حِلْم [or gravity, &c.], with him. (KL.) You say, سَافَهَهُ فَسَفَهَهُ : see 1, near the end of the paragraph. [ سافهه in this instance may mean as above, or may have the meaning here next following.] He reviled him; or he reviled him, being reviled by him; syn. شَاتَمَهُ : whence the prov., يَجِدْ مُسَافِهًا سَفِيهٌ لَمْ [A lightwitted person found not a reviler, or mutual reviler]; (K, TA;) mentioned in the S. (TA.) [See also 5.] سافه الدَّنَّ , (S, K,) or الوَطْبَ , (S,) He sat with ( قَاعَدَ ) the دنّ [or wine-jar], (S, K,) or the وطب [or milk-skin], (S,) and drank from it while after while. (S, K.) And سافه الشَّرَابَ He exceeded the due bounds in respect of the beverage, or wine, drinking it without measure; (K, TA;) as also سَفِهَهُ . (K.) And سَافَهْتُ المَآءَ I drank the water immoderately, (Lh, TA,) or without measure. (A, TA.) [See also 1, near the end of the paragraph.] And سَافَهَتِ النَّاقَةُ الطَّرِيقَ The she-camel kept to the road, or way, (A, K, TA,) or took to it, (A, TA,) with a vehement pace: (A, K, TA:) or was light, or agile, in her pace, or going. (TA.)

Form 4أَسْفَهْتُهُ2 senses · 1 main

Core sense — I found him lightwitted; he made him drink without satisfying his thirstgenerated

4.1

I found him to be سَفِيه [i. e. lightwitted, &c.]. The TA calls this figurative, but I do not see why.

4.1.1figurative · مجاز — inferredmay God make you drink of the beverage, or wine, without your thirst being satisfied—أَسْفَهَكَ ٱللّٰه الشَّرَابَ

God made, or may God make, him drink without his thirst being satisfied—أَسْفَهَهُ ٱللّٰهُ

God made, or may God make, such a one drink much water—اسفه ٱللّٰهُ فُلَانَّا المَآءَ

Show Lane's original text

I found him to be سَفِيه [i. e. lightwitted, &c.]. (TA. [There said to be tropical; but I see not why.]) أَسْفَهَكَ ٱللّٰه الشَّرَابَ May God make thee to drink of the beverage, or wine, without having thy thirst satisfied thereby: or أَسْفَهَهُ ٱللّٰهُ God made him, or may God make him, to drink without having his thirst satisfied: (S, accord. to different copies:) or اسفه ٱللّٰهُ فُلَانَّا المَآءَ God made, or may God make, such a one to drink much water. (TA.)

Form 5تسفّهت الرِّيَاحُ6 senses · 1 main

Core sense — the winds became agitated; he acted foolishly towards him; he reviled himgenerated

5.1

The winds became in a state of commotion.

5.1.1the wind made the trees, or the branches, bend, or incline—تسفّهت الرِّيحُ الشَّجَرَ

Or الغُصُونَ and سَفَّهَتِ الرِّيحُ الغُصُونَ. It also means: it set the branches in motion; or it ruffled the branches and set them in motion.

The TA calls this figurative, but see what is said below about the primary meaning of سَفَهٌ.

5.1.2a lamb, or kid, made a sheep, or goat, incline [to silly behaviour]—فُرَارَةٌ تَسَفَّهَتْ قَرَارَةً

A proverb, applied to an old person whom a young one incites to lightwittedness and levity. See also a similar proverb in Freytag's Arab. Prov., 2. 253.

5.1.3he deluded him, or beguiled him, of his property—تسفّههُ عَنْ مَالِهِ

5.1.4he acted foolishly towards him—تسفّه عَلَيْهِ

That is, with سَفَاهَة [lightwittedness, &c.].

5.1.5I reviled him—تَسَفَّهْتُ عَلَيْهِ

Equivalent to أَسْمَعْتُهُ. See also form 3.

Show Lane's original text

The winds became in a state of commotion. (TA.) تسفّهت الرِّيحُ الشَّجَرَ , (S,) or الغُصُونَ , (K, TA,) and سَفَّهَتِ الرِّيحُ الغُصُونَ , (Ham p. 359,) The wind made the trees, (S,) or the branches, (K,) to bend, or incline: (S, K:) and put the branches in motion: (K, and Ham ubi suprà:) or ruffled, and put in motion, the branches. (TA. [There said to be tropical: but see what is said of the primary signification of سَفَهٌ , below.]) [Hence,] it is said in a prov., فُرَارَةٌ تَسَفَّهَتْ قَرَارَةً A lamb, or kid, made a sheep, or goat, to incline [to silly behaviour]: applied to the old whom the young incites to lightwittedness ( السَّفَه ) and levity. (Meyd. [See also a similar prov. in Freytag's Arab. Prov., ii. 253.]) تسفّههُ عَنْ مَالِهِ He deluded him, or beguiled him, of his property. (S, K.) تسفّه عَلَيْهِ He acted with سَفَاهَة [i. e. lightwittedness, &c.], or foolishly, towards him. (MA.) And تَسَفَّهْتُ عَلَيْهِ signifies أَسْمَعْتُهُ [as meaning I reviled him]. (S.) [See also 3.]

Form 6تسافه عَلَيْهِ4 senses · 1 main

Core sense — they behaved foolishly with one another; they reviled one anothergenerated

6.1

See form 1, in the last quarter of the paragraph.

6.1.1they behaved in a lightwitted, foolish, or ignorant manner with one another—تسافهوا

See also form 3, which has a similar meaning.

6.1.2

And they reviled one another, as the TA seems to indicate. See also Har p. 522, and again form 3.

6.1.3their sides of the mouth casting their foam, one at another—تَسَافَهُ أَشْدَاقُهَا

In a verse of Khalaf Ibn-Is-hák El-Bahránee, describing swift camels.

Like the saying of El-Jarmee: [Their sides of the mouth casting the foam, one at another]

shāhid

تَسَافَهُ أَشْدَاقُهَا بِاللُّغَامِ

تسافه, written there without vowel-points, is apparently thus, not تُسَافِهُ.

Show Lane's original text

: see 1, in the last quarter of the paragraph. [And تسافهوا They behaved in a lightwitted, foolish, or ignorant, manner, one with another. See also 3, which has a similar meaning. And They reviled one another: as seems to be indicated in the TA. See also Har p. 522: and see, again, 3.] تَسَافَهُ أَشْدَاقُهَا , in a verse of Khalaf Ibn-Is-hák El-Bahránee, [describing swift camels,] means Their sides of the mouth casting forth their foam, one at another: like the saying of El-Jarmee, 1 [Their sides of the mouth casting forth the foam, one at another]. (TA. [ تسافه , there written without any syll. signs, is app. thus, (for تَتَسَافَهُ ,) not تُسَافِهُ .]) تَسَافَهُ أَشْدَاقُهَا بِاللُّغَامِ

Derived nouns 8

Nounسَفَهٌ2 senses · 1 main

Core sense — lightness, motion or agitation; lightwittedness, weakness of judgmentgenerated

This word, and also سَفَاهَةٌ and سَفَاهٌ — all mentioned as maṣdars in the first paragraph of this article — primarily mean خِفَّةٌ [in its proper sense of lightness], and motion, commotion, or agitation.

1.1

Hence this word, like each of the others, generally means lightwittedness, or the like: the opposite of حِلْمٌ, that is, خِفَّةٌ [lightness or levity, inconstancy, unsteadiness, irresoluteness; or lightness or levity, &c., and hastiness].

As is said in the TA in the article رجح, the opposite of حِلْمٌ is described by the terms خِفَّةٌ and عَجَلٌ, just as حِلْمٌ is described by the term ثِقَلٌ.

It also means slenderness, shallowness, or weakness of judgment — qualities that a deficiency of intellect or understanding necessarily involves. So Bd on Kur 2:12, explaining سَفَهٌ.

Or خِفَّةُ حِلْمٍ [slightness of gravity, staidness, sedateness, or calmness]: or جَهْلٌ [ignorance, silliness, or foolishness]: all these explanations are nearly alike.

Or سَفَهٌ is a deficiency in intellect or understanding; or a lightness, or levity, that comes upon a man from joy or anger, leading him to act unreasonably and unlawfully.

Lane cites “Bd in ii. 12” — a commentary, not the verse; no modern number is given

Qur’ānic occurrences سَفَه

6:140

قَدْ خَسِرَ ٱلَّذِينَ قَتَلُوٓا۟ أَوْلَـٰدَهُمْ سَفَهًۢا بِغَيْرِ عِلْمٍ وَحَرَّمُوا۟ مَا رَزَقَهُمُ ٱللَّهُ ٱفْتِرَآءً عَلَى ٱللَّهِ ۚ قَدْ ضَلُّوا۟ وَمَا كَانُوا۟ مُهْتَدِينَ

Lost are those who slay their children, from folly, without knowledge, and forbid food which Allah hath provided for them, inventing (lies) against Allah. They have indeed gone astray and heeded no guidance.

Show Lane's original text

, (S, TA,) as also سَفَاهَةٌ and سَفَاهٌ , (TA,) [all mentioned as inf. ns. in the first paragraph of this art.,] primarily signifies خِفَّةٌ [in its proper sense of Lightness], and motion, commotion, or agitation. (S, TA.) And hence (S, TA) the first, (S, K, TA,) like each of the others, (K, TA,) signifies [generally Lightwittedness, or the like;] the contr. of حِلْمٌ ; (S, K, TA;) [i. e.] خِفَّةٌ [as meaning lightness or levity, inconstancy, unsteadiness, irresoluteness; or lightness or levity, &c., and hastiness; for, as is said in the TA in art. رجح , the contr. of حِلْمٌ is described by the terms خِفَّةٌ and عَجَلٌ , like as حِلْمٌ is described by the term ثِقَلٌ ]; and slenderness, shallowness, or weakness, of judgment; qualities which deficiency of intellect, or understanding, necessarily involves: (Bd in ii. 12, in explanation of سَفَهٌ :) or خِفَّةُ حِلْمٍ [i. e. slightness of gravity or staidness or sedateness or calmness &c.]: or جَهْلٌ [i. e. ignorance, or silliness or foolishness]: (K, TA:) all of which explanations are nearly alike: (TA:) or سَفَهٌ is a deficiency in intellect or understanding: (Msb:) or a lightness, or levity, accidental to a man, arising from joy or anger, inducing him to act unreasonably and unlawfully. (KT.)

Nounسَفَاهٌ1 sense

Core sense — lightwittedness, weakness of judgment; lightness, agitationgenerated

See the preceding entry.

Show Lane's original text

: see the next preceding paragraph.

Nounسَفيِهٌ3 senses · 1 main

Core sense — lightwitted, foolish, weak in understanding; light, quiveringgenerated

1a she-camel whose nose-rein is light, or quivering; or light, or agile, in pace or going—نَاقَةٌ سَفِيهَةُ الزِمَامِ

Having the quality termed سَفَهٌ: that is, by the explanation of its primary meaning given above, light, and in a state of motion, commotion, or agitation.

Applied to a camel's nose-rein: light, or quivering, because the she-camel shakes it and pulls against it. The TA calls this use figurative.

Dhu-r-Rummeh says: [Upon the back of a she-camel that had brought forth but once and not conceived after,] whose nose-rein was light

shāhid

عَلَى ظَهْرِ مِقْلَاتٍ سَفِيهٍ جَدِيلُهَا

. In the TA, زِمَامُهَا stands here in place of جَدِيلُهَا.

The TA calls this use, too, figurative.

1.1ignorant of the ordinances, or statutes—سَفِيهًا

Also lightwitted; light of intellect or understanding; deficient in intellect or understanding; ignorant (Mujáhid); weak; foolish, stupid, unsound or dull in intellect or understanding, or having little or no intellect or understanding (Mujáhid).

سَافِهٌ also, which is synonymous with سَفِيهٌ in all the senses mentioned above, is explained by IAar as having this last meaning of foolish, stupid, &c.

The feminine is سَفِيهَةٌ; the plural of the masculine, or of the masculine and feminine, is سُفَهَآءُ, and of both, سِفَاهٌ; and of the feminine, سَفِيهَاتٌ, سَفَائِهُ, and سُفَّهٌ.

So in the Kur 2:282, according to Ibn-'Arafeh: one who does not dictate well and does not know what dictation is; for a man ignorant in all his circumstances may not deal with another on credit.

According to ISd, ignorant, or صَغِير [meaning under the age of puberty]; not ignorant of dictating, as Lh asserts it to mean, because the words "or not able to dictate, himself" are added.

Er-Rāghib: this denotes سَفَه in worldly matters, while in the Kur 72:4, سَفِيهُنَا denotes سَفَه in religion.

women, and young children—السُّفَهَآء

In the Kur 4:4 the plural is said to have this meaning because women and young children are ignorant of the proper object of expense. I'Ab is related to have said that women are termed السُّفَّهُ and السُّفَهَآءُ.

Az also says that a woman is termed سَفِيهَةٌ because of the weakness of her intellect and because she does not manage her property well; and children are so termed as long as they are not known to have maturity of intellect, rightness of action, and good management of affairs.

Qur’ān 2:281 approximate — somewhere between 2:275 and 2:286 Lane cites “Kur ii. 282”

Lane cites “Kur lxxii. 4” — Flügel numbering, not yet mapped

Qur’ān 4:4 approximate — somewhere between 4:2 and 4:20 Lane cites “Kur iv. 4”

Qur’ān 2:282 located by this root inside the range Lane’s citation allows

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَـٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَـٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ

O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear Allah; For it is Good that teaches you. And Allah is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, let the trustee (faithfully) discharge his trust, and let him Fear his Lord conceal not evidence; for whoever conceals it, - his heart is tainted with sin. And Allah knoweth all that ye do.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2figurative · مجازa garment, or piece of cloth, badly woven; thin, flimsy, or scanty in the yarn—ثَوْبٌ سَفِيهٌ

Show Lane's original text

[Having the quality termed سَفَهٌ ; i. e., accord. to the explanation of the primary signification of the latter, above, Light; and in a state of motion, commotion, or agitation:] applied to a camel's nose-rein, (S, K,) light: (S:) or quivering; (K, TA;) because of the she-camel's shaking it, and contending in pulling it. (TA: but there said to be, when thus applied, tropical.) Dhu-rRummeh says, 1 i. e. [Upon the back of a she-camel that had brought forth but once and not conceived after,] whose nose-rein was light. (S. In the TA, زِمَامُهَا is here put in the place of جَدِيلُهَا .) And one says also نَاقَةٌ سَفِيهَةُ الزِمَامِ , (K, TA,) meaning [A she-camel whose nose-rein is light, or quivering: or] light, or agile, in pace or going. (TA: in which this, also, is said to be tropical.) عَلَى ظَهْرِ مِقْلَاتٍ سَفِيهٍ جَدِيلُهَا Also Lightwitted; light of intellect or understanding; (TA;) deficient in intellect or understanding; (Msb;) ignorant; (Mujáhid, K, TA;) weak; foolish, stupid, unsound in intellect or understanding, dull therein, or having little, or no, intellect, or understanding; (Mujáhid, TA;) and سَافِهٌ , also, [which is syn. with سَفِيهٌ in all the senses mentioned above,] is expl. by IAar as having this last meaning of foolish, stupid, &c.: (TA:) the fem. is سَفِيهَةٌ : (Msb, K:) and the pl. of the masc., (K,) or of the masc. and fem., (Msb, TA,) is سُفَهَآءُ , (Msb, K, TA,) and of both, سِفَاهٌ , and of the fem., سَفِيهَاتٌ also and سَفَائِهُ and سُفَّهٌ . (K, TA.) In the Kur ii. 282, سَفِيهًا means, accord. to Ibn-'Arafeh, Ignorant of the ordinances, or statutes; one who does not dictate well, and knows not what dictation is; for he who is ignorant in all his circumstances may not deal with another upon credit: accord. to ISd, ignorant or صَغِير [meaning under the age of puberty]; not ignorant of dictating, as Lh asserts it to mean, because it is added, “ or not able to dictate, himself: ” this, says Er-Rághib, denotes سَفَه in respect of worldly matters: in the Kur lxxii. 4, سَفِيهُنَا denotes سَفَه in religion. (TA.) In the Kur iv. 4, the pl. السُّفَهَآء is said to mean Women, and young children; because they are ignorant of the proper object of expense: and I'Ab is related to have said that women are termed السُّفَّهُ and السُّفَهَآءُ : (Lh, TA:) Az, also, says that a woman is termed سَفِيهَةٌ because of the weakness of her intellect, and because she does not manage well her property; and in like manner are termed children as long as they are not known to be characterized by maturity of intellect, and rectitude of actions, and good management of affairs. (TA.) ثَوْبٌ سَفِيهٌ A garment, or piece of cloth, badly woven; thin, flimsy, unsubstantial, or scanty in the yarn. (K, * TA.)

Nounسَفَاهَةٌ1 sense

Core sense — lightwittedness, foolishness, weakness of judgmentgenerated

See سَفَهٌ.

Qur’ānic occurrences سَفَاهَة 1 shown of 2

7:67

قَالَ يَـٰقَوْمِ لَيْسَ بِى سَفَاهَةٌ وَلَـٰكِنِّى رَسُولٌ مِّن رَّبِّ ٱلْعَـٰلَمِينَ

He said: "O my people! I am no imbecile, but (I am) a messenger from the Lord and Cherisher of the worlds!

Show Lane's original text

: see سَفَهٌ .

Nounسَافِهٌ2 senses · 1 main

Core sense — lightwitted, foolish; violently thirsty, said of a mangenerated

See سَفيهٌ.

1.1figurative · مجاز — inferred

Also, said of a man: violently thirsty; and so is سَاهِفٌ.

Show Lane's original text

: see سَفيهٌ . Also, applied to a man, Vehemently thirsty: and so سَاهِفٌ . (Az, TA.)

Nounوَادٍ مُسْفَهٌ1 sense

Core sense — a valley filled with watergenerated

1figurative · مجاز

A valley filled [with water]: as though it had gone beyond bounds and become such as is termed سَفِيه. Thought to be from أسْفَهْتُهُ, meaning "I found him to be سَفِيه."

Show Lane's original text

A valley filled [with water]: (K, TA:) as though it exceeded the due bounds, and became such as is termed سَفِيه : imagined to be from أسْفَهْتُهُ signifying “ I found him to be سَفِيه . ” (TA.)

Nounطَعَامٌ مَسْفَهَةٌ1 sense

Core sense — food that leads one to drink much watergenerated

1figurative · مجاز — inferredfood that leads one to drink much water—مَسْهَفَةٌ

The CK wrongly has مُسْفِهٌ.

In the CK, يُتْعِبُ is wrongly put for يَبْعَتُ.

Show Lane's original text

, (K, TA, in the CK [erroneously] مُسْفِهٌ ,) as also مَسْهَفَةٌ , (TA,) Food that incites [in the CK يُتْعِبُ is erroneously put for يَبْعَتُ ] to the drinking of much water. (IAar, * K, TA.)

Nounمُسَافِهٌ1 sense

Core sense — one who acts foolishly with another, one who revilesgenerated

Ism fāʿil of form 3.

Show Lane's original text

act. part. n. of 3, q. v.